dvitiy adhyay
prashn- sab indriyoan dvara buddhi ke vichalit kiye jane ki bat n kahakar ek indriy ke dvara hi buddhi ka vichalit kiya jana kahane ka kya abhipray hai?
uttar- isase indriyoan ki prabalata dikhalayi gayi hai. abhipray yah hai ki sab indriyaan milakar manushy ki buddhi ko vichalit kar dean, isamean to kahana hi kya hai; jis indriy ke sath man rahata hai, vah ek hi indriy buddhi ko vishay mean phansakar vichalit kar deti hai. dekha bhi jata hai ki ek karnendriy ke vash hokar mrig, sparshendriy ke vash hokar hathi, chakshu-indriy ke vash hokar patang, rasana indriy ke vash hokar machhali aur ghranendriy ke vash mean hokar bhramar- is prakar keval ek-ek indriy ke vash mean hone ke karan ye sab apane pran kho baithate haian. isi tarah manushy ki buddhi bhi ek-ek indriy ke dvara hi vichalit ki ja sakati hai.
prashn- vahaan ‘yath’ aur ‘tath’ ka sambandh ‘man’ ke sath kyoan n mana jay?
uttar- yahaan ‘indriyanamh’ pad mean ‘nirdharane shashthi’ hai, atah indriyoan mean se jis ek indriy ke sath man rahata hai, usi ke sath ‘yath’ pad ka sambandh manana uchit hai aur ‘yath’ ‘tath’ ka nity sambandh hai, atah ‘tath’ ka sambandh bhi indriy ke sath hi hoga. ‘anu vidhiyate’ mean ‘anu’ upasarg nahian, karmapravachaniyasanjnak avyay hai, atah usake yog mean ‘yath’ mean dvitiya vibhakti huee hai aur karmakartriprakriya ke anusar ‘vidhiyate’ ka karmabhoot ‘manah’ pad hi karta ke roop mean prayukt hua hai. isake atirikt agale shlok mean ‘tasmath’ pad ka prayog karake indriyoan ko vash mean karane vale ki buddhi sthir batalayi gayi hai, isaliye bhi yahaan ‘yath’ aur ‘tath’ padoan ka indriy ke sath hi sambandh manana adhik yuktisangat maloom hota hai.
prashn- akela man ya akeli indriy buddhi ke haran karane mean samarth hai ya nahian?
uttar- man ke sath hue bina akeli indriy buddhi ko nahian har sakati; haan man indriyoan ke bina akela bhi buddhi ko har sakata hai.
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